So far as a man resists his own two loves, which are the love of ruling from the mere delight in rule and the love of possessing the goods of the world from the mere delight in possession, thus so far as he shuns as sins the evils forbidden in the Decalogue, so far there flows in through heaven from the Lord, that there is a God, who is the Creator and Preserver of the universe, and even that God is one. This then flows in for the reason that when evils have been removed heaven is opened, and when heaven is opened man no longer thinks from self but from the Lord through heaven; and that there is a God and that God is one is the universal principle in heaven which comprises all things. That from influx alone man knows and as it were sees that God is one, is evident from the common confession of all nations, and from a repugnance to think that there are many gods.
Man’s interior thought, which is the thought of his spirit, is either from hell or from heaven; it is from hell before evils have been removed, but from heaven when they have been removed. When this thought is from hell man sees no otherwise than that nature is god, and that the inmost of nature is what is called the Divine. When such a man after death becomes a spirit he calls anyone a god who is especially powerful; and also himself strives for power that he may be called a god. All the evil have such madness lurking inwardly in their spirit. But when a man thinks from heaven, as he does when evils have been removed, he sees from the light in heaven that there is a God and that He is one. Seeing from light out of heaven is what is meant by influx.
When a man shuns and turns away from evils because they are sins he not only sees from the light of heaven that there is a God and the God is one, but also that God is a Man. For he wishes to see his God, and he is incapable of seeing Him otherwise than as a Man. Thus did the ancients before Abraham and after him see God; thus do the nations in lands outside the church see God from an interior perception, especially those who are interiorly wise although not from knowledges; thus do all little children and youths and simple well-disposed adults see God; and thus do the inhabitants of all earths see God; for they declare that what is invisible, since it does not come into the thought, does not come into faith. The reason of this is that the man who shuns and turns away from evils as sins thinks from heaven; and the whole heaven, and everyone there, has no other idea of God than that He is a Man; nor can he have any other idea, since the whole heaven is a man in the largest form, and the Divine that goes forth from the Lord is what makes heaven; consequently to think otherwise of God than according to that Divine form, which is the human form, is impossible to angles, since angelic thoughts pervade heaven.
(That the whole heaven in the complex answers to a single man may be seen in the work on Heaven and Hell, Sections 51-86; and that the angels think according to the form of heaven, Sections 200-212.)
This idea of God flows in from heaven into all in the world, and has its seat in their spirit; but it seems to be rooted out in those in the church who are in intelligence from what is their own (proprium), indeed so rooted out as to be no longer a possible idea; and this for the reason that they think of God from space. But when these become spirits they think otherwise, as has been made evident to me by much experience. For in the spiritual world an indeterminate idea of God is no idea of Him; consequently the idea there is determined to someone who has his seat either on high or elsewhere, and who gives answers.
From a general influx which is from the spiritual world men have received ideas of God as a Man variously according to the state of perception; and for this reason the triune God is with us called Persons; and in paintings in churches God the Father is represented as a man, the Ancient of Days. It is also from a general influx that men, both living and dead, who are called saints, are adored as gods by the common people in Christian Gentilism, and their sculptured images are esteemed. The same is true of many nations elsewhere, of the ancient peoples in Greece, in Rome, and in Asia, who had many gods, all of whom were regarded by them as men. This has been said to make known that there is an intuition, namely, in man’s spirit, to see God as a man. That is called an intuition which is from general influx.
As man from a general influx out of heaven sees in his spirit that God is a Man, it follows that those who are of the church where the Word is, if they shun and turn away from evils as sins, see, from the light of heaven in which they then are, the Divine in the Lord’s Human, and the trine in Him, and Himself to be the God of heaven and earth. But those who by intelligence from what is their own (proprium) have destroyed in themselves the idea of God as a Man are unable to see this; neither do they see from the trinity that is in their thought that God is one; they call Him one with the lips only. But those who have not been purified from evils, and therefore are not in the light of heaven, do not in their spirit see the Lord to be the God of heaven and earth; but in place of the Lord some other being is acknowledged; by some of these someone whom they believe to be God the Father; by others someone whom they call God because he is especially powerful; by others some devil whom they fear because he can bring evil upon them; by others Nature, as in the world; and by others no God at all. It is said in their spirit, because they are such after death when they become spirits; therefore what lay concealed in their spirit in the world then becomes manifest. But all who are in heaven acknowledge the Lord only, since the whole heaven is from the Divine that goes forth from Him, and answers to Him as a Man; and for this reason no one can enter heaven unless he is in the Lord, for he enters into the Lord when he enters into heaven. If others enter they lose their mind and fall backward.
The idea of God is the chief of all ideas; for such as this idea is such is man’s communication with heaven and his conjunction with the Lord, and such is his enlightenment, his affection for truth and good, his perception, intelligence, and wisdom; for these are not from man but from the Lord according to conjunction with Him. The idea of God is the idea of the Lord and His Divine, for no other is God of heaven and God of earth, as He Himself teaches in Matthew:
“Authority has been given unto Me in heaven and on earth” (Matthew 28:18).
But the idea of the Lord is more or less full and more or less clear; it is full in the inmost heaven, less full in the middle, and still less full in the outmost heaven; therefore those who are in the inmost heaven are in wisdom, those who are in the middle in intelligence, and those who are in the outmost in knowledge. The idea is clear in the angels who are at the center of the societies of heaven; and less clear in those who are round about, according to the degrees of distance from the center.
All in the heavens have places allotted them according to the fullness and clearness of their idea of the Lord, and they are in correspondent wisdom and in correspondent felicity. All those who have no idea of the Lord as Divine, like the Socinians and Arians, are under the heavens, and are unhappy. Those who have a twofold idea, namely, of an invisible God and of a visible God in a human form, also have their place under the heavens, and are not received until they acknowledge one God, and Him visible. Some in the place of a visible God see as it were something aerial, and this because God is called a spirit. If this idea is not changed in them into the idea of a Man, thus of the Lord, they are not accepted. But those who have an idea of God as the inmost of nature are rejected, because they cannot help falling into the idea of nature as being God. All nations that have believed in one God, and have had an idea of Him as a Man, are received by the Lord. From all this it can be seen who those are that worship God Himself and who those are that worship other gods, thus who live according to the first commandment of the Decalogue and who do not.
from Spiritual Life and the Word of God
Heaven and Hell:
Sections 51-58: Published 6/11/2019-6/13/2019
Sections 59-72: Published 2/20/2020-2/25/2020
Sections 73-77: Published 12/27/2019-12/28/2019
Sections 78-86: Published 2/26/2020-2/28/2020
Sections 200-212: Published 10/2/2023-10/11/2023